Srimad Bhagavad-Gita : a part epic Mahabharatham .
Spread in 18 chapters and 700 slokams and situated in Bhishma-Parvam of Mahabhagavatham, chapters 25 to 42.
The whole Gita is a conversation between Arjuna and Lord Krishna on various subjects, clearing all doubts.
We are all Arjunas and Lord is here as our Guru,
We must study this "Tattva-Sastram"and follow in our daily life.
We must realise Lord within us and not in temples only.

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Gita : Ch-2. Slo-41.

Slokam-41. ( A strong faith in consciousness that one should be elevated to the highest perfection of life is called vyavasayatmika intelligence.

Vyavasayatmika buddhiah ekeha kurunandana,

Bahusakha hyanantasca buddhayo-vyavasayinam.

kurunandanah = hey Arjuna!

iha vyavasayatmika buddhiah = in this (world ), the total resolute conscious intelligence;

eka hi = stands firm in only one goal.

avyavasayinam buddhayah = of those who are not in resolute consciousness, thoughts;

bahusakhah = ( are ) with multiple branches;

anantah ca = (and ) endless too.

Those who are on this path are resolute in purpose, and their aim is one. O Arjuna, the intelligence of those who are irresolute is any-branched and with no end.

Faith means unflinching trust in something sublime. When one is engaged in the duties with consciousness, he need not act in relationship to the material world with obligations to family traditions, humanity, or nationality. Fruitive activities are the engagements of one's reactions from past good or bad deeds. When one is awake in consciousness, he need no longer endeavor for good results in his activities. When one is situated in consciousness, all activities are on the absolute plane, for they are no longer subject to dualities like good and bad. The highest perfection of consciousness is renunciation of the material conception of life. This state is automatically achieved by progressive consciousness. The resolute purpose of a person in consciousness is based on knowledge by which one comes to know perfectly that Lord is the root of all manifested causes. As water on the root of a tree is automatically distributed to the leaves and branches, in consciousness, one can render the highest service to everyone—namely self, family, society, country, humanity, etc. If this is satisfied by one's actions, then everyone will be satisfied.

Service in consciousness is, however, best practiced under the able guidance of a spiritual master who is a bona fide representative of Lord, who knows the nature of the student and who can guide him to act in consciousness. As such, to be well-versed in consciousness one has to act firmly and obey the representative of Lord, and one should accept the instruction of the bona fide spiritual master as one's mission in life.

"By satisfaction of the spiritual master, the Supreme Personality of Godhead becomes satisfied. And by not satisfying the spiritual master, there is no chance of being promoted to the plane of Kṛṣṇa consciousness. I should, therefore, meditate and pray for his mercy three times a day, and offer my respectful obeisances unto him, my spiritual master."

The whole process, however, depends on perfect knowledge of the soul beyond the conception of the body—not theoretically but practically, when there is no longer chance for sense gratification manifested in fruitive activities. One who is not firmly fixed in mind is diverted by various types of fruitive acts.

Listen to these words with a balanced and equipoised mind. Thus has it been stated. Unlimited are the various conditioned states of the mind due to the influence of uncountable impressions leading to innumerable opinions. Therefore Arjuna may have a doubt and enquire, how can he have faith in these words without any reservation. Anticipating this the Supreme Lord neutralises this query with this verse. Amongst all the prescribed recommended opinions having truthful attributes there is always singular unity. This is the actual meaning. Propitiation of the Supreme Lord Krishna is performed only by very few as only a very few actually possess the quality of being singular and resolute in their commitment. Any performance done by others is disparate and irresolute due to the overwhelming impressions within their mind giving them an endless procession of distracting opinions.

There is a huge difference between the mentality of intelligence involved in actions seeking fruitive reward and the mentality of the spiritually evolved engaged in selfless actions not seeking rewards devoted to the Lord Krishna which bring great happiness. Thus Lord Krishna says the word vyavasa or resolute. The purpose for actions must be resolute. One should perform actions with the thought that it is for the ultimate satisfaction for Lord Krishna thinking that their action will please Him and for not other reason. This resolute intelligence gives one the realization that they will easily be liberated by the Lords grace, from samsara the ocean of birth and death in the material existence and only by His grace. It is one- pointed because its aim is solely for the service and devotion of the omnipotent, omniscient, Supreme Lord Krishna the controller and dispenser of all rewards and the sole destination of all those seeking liberation. This resolute intelligence bestows one result and that is it gives great happiness and thus it is considered as already possessed by those who are in the process of devotion to Lord Krishna already. Those of fragmented intelligence who have not perceived reality and whose endless desires for fame, wealth, power, etc. and who by their actions are dictated by procuring and accumalization and work and reward. Their intelligence is fragmented into endless directions each unique unto itself and of diverse types all leading to misery. These things can only be perceived by direct experience.

It may be asked why the difference between actions performed without desire and actions done with desire is being given. The answer to this is being given in this verse. By karma yoga which is performed surrendering all actions to the Supreme Lord, there is spiritual intelligence which when bequeathed gives single pointed determination resolute in spiritual consciousness. But in the case of those enacting actions with desires of fruitive rewards their thoughts are endless due to their desires being endless. Indeed they have unlimited diverse branches and thus diluted by having too many conceptions in the form of all their desires. Performance of daily rituals enjoined by the Vedic scriptures such as meditation on the Supreme Lord and occasional rituals performed on special occasions such as the birth ceremony are never done in vain even if there is some defect present. for regarding them it is ordained that one who is duly authorised by the disciplic succession of one of the four authorised sampradaya's should perform there duties fully according to there capacity and in this way there is no defect or imperfection for they cannot manifest through any righteous actions which are surrendered to the Supreme Lord. But fruitive actions of one motivated by rewards are always tainted by the imperfection of fruitive desires which is binding to fruitive reaction as well as the defect of not surrendering their actions to the Supreme Lord. Hence it can be seen that there is indeed a great difference between the two.

The Supreme Lord Krishna is reaffirming that the science of yoga rather than the various methods of action prescribed in the Vedic scriptures is the one path that has guaranteed certainty. The word vyavasaya derived from nischaya means certainty. The unshakeable conviction one has of such a decisive nature is that which the aspirant of salvation possesses and which can be understood by the actions they perform. The strength of this unshakeable conviction is directly connected to one's understanding of the eternal reality of the soul's immortality. Fragmented and not evolved is that mind which entertains ideas of performing actions for the reaping of results. People of this type vaguely know that the soul exists, although mistakenly attributing it as being part of the body and no more knowledge is required in their case as their material wishes for wealth and fame and even heaven can be obtained without having accurate, precise knowledge of the actual transcendental position of the eternal soul.

But on the other hand the conviction of certainty is unique in its singleness of purpose and focused aim. All actions executed by such a living entity has for its sole objective salvation and the means is yoga which is the science of the individual consciousness attaining communion with the Ultimate Consciousness. This is the essence of the Vedic scriptures which lead to this conclusion and such being the case there can arise only one unshakeable conviction to one possessing spiritual insight.

For the fulfilment of one single attainment being salvation all actions are dedicated by one fixed in the firm resolve for salvation. Hence as the primary objective of the Vedic scriptures is one, the firm resolve as regarding the purpose of all actions can be but one as in the case for example of the six different kinds of rituals called Darsa-purnamasa. Three rituals are to be performed on the new moon and three are to be performed on the full moon. In their performance they all differ in regards to execution yet they may be said to constitute a single aim for when all are directed to obtaining a single fruit all there seperate differences may be understood as part of a whole.
Whereas in the case of those with fragmented and unfocused minds who engage in various activities each intended to acquire some result such as heaven, wealth, fame, power and so forth and so on the schemes are endless as the desires are endless. Even the results are diverse as in the case again of the Darsa-purnamasa, for although the rituals are directed to be performed for the obtainment of a specific goal, yet they confer minor benefits as well such as good health, vigor and long life. Thus it is stated that the mentality of those not evolved is endless and ramifying.

The conclusion of this verse is that all nitya or daily rites and all naimittika or occasional rites for specific times prescribed in the Vedic scriptures shall be performed with the sole aim of ultimate salvation as the purpose. Although each rite individually is capable of giving its own temporary, material reward; but all such rewards are to be ignored while holding focus solely on salvation.

As for fruitive rites and rituals desiring some material benediction, these shall be performed in the manner prescribed for the four varnas or classes of cultured life being brahmana, ksatriya, vaisya, and sudra in the four asramas or stages of cultured life being brahmacarya or celibate life, grihasta or married life, vanaprastha or renunounced life and sannyasa or dedication and focus solely on the Supreme Lord. Accordingly they should also resign the acquired results of their efforts in favor of salvation.

In the next three slokam-s will be seen that those who engage solely in fruitive activities are condemned.

Slokam-13. ( I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahmam, the spirit, and it lies beyond the cause and effect of this material world.)

jneyam yat tat pravakshyami yatjnatvamrtamasnute,

anadimat param brahma na sat tannasaducyate.

jneyam yat = (which ) the one which is to be known ( knowledge ); yat jnatva = ( if ) that one is known ( knowing that knowledge ); amrtam asnute = results in gaining amrtatvm; tat pravakshyami = that I will tell ( teach ) you; anadimat param brahma = that is the beginningless Para-brahmam ( the Supreme abode ) ; tat sat na asat na = that either sat ( cause ) or asat ( effect ); ucyate = cannot be said ( called ).

Discussion -3.
The use of the term innermost self to refer to the brahman does not create any contradiction bec…

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